Recast(e)ing Identity: Transformation of Inter-caste Relationships in Post-colonial Rural Orissa

Abstract

Caste in contemporary Indian society has often been seen as a remainder of waning tradition. Advent of egalitarian liberalism and/or capitalism is taken to be the force of change which is destroying or restricting the relevance of caste in contemporary society. Against such a view, this paper will argue that caste remains an important frame of reference for defining people's identity especially in rural society. In particular, I would like to discuss the role of people's agency in the reshaping of caste in contemporary rural Orissa. It is the aggregate efforts of different groups of people in local situations to constantly redefine the form and meaning of caste that maintains its relevance. I feel this aspect has been neglected in many previous theories, which have tended to consider caste concerns merely in terms of the presence or absence of ‘hierarchy’ or in terms of ‘substantialized’ group formations.

Discrimination and Exclusion Against Marginal Castes and Tribes in Educational Institutions: An Empirical Analysis of Bondaguda Primary School

“…Among the eastern states of India, Odisha has the highest concentration of the Hindus which forms 94.35% of the total population; the Muslims Christians, Buddhists, Sikhs, Jains and others form 2.07, 2.44, 0.027, 0.047, 0.025 and 0.983%, respectively. Caste in today’s rural Orissa can be said to be placed at the intersection of its denial or withering in the politico-economic sphere and its reformulated continuity in the ritual sphere (Tanabe, 2006). Today, the practice of caste still exists in the domination, violence and harmful power structure in the rural as well as the urban sphere in Odisha.…”

Modernity and Spirit Worship in India

“…Other studies examining the influence of various systems of land tenure introduced in colonial India have described how these wrought fundamental changes to traditional social systems based on a 'system of entitlements' 31 (e.g. Tanabe 2006). Regarding the būta rituals in South Kanara, some writers have observed how following the land reforms in the 1970s, a decline in the power of local landlords who had traditionally played a central role in organising būta rituals led to a qualitative transformation in how būta worship is performed (Rajan 1986, p. 54;Gowda 1991, p. 18).…”

“…9 Such a system can be called a 'system of entitlements' centred on the būta shrine and guttu families, and is important for understanding the nature of landlords in South Kanara. For details on system of entitlements, see Tanabe (2006). 10 Nāyaka was a title given to Chaudappa Gauda (1500-1540) of the Keḷadi clan by the Vijayanagara king of the time (Abhishankar 1973, p. 54).…”

Towards a comprehensive model of caste

“…12 Without this belief in biological differences between castes, recruitment of new members could be via simple entry rituals, based on aptitude tests for the profession with which the specific caste is associated. Instead, caste membership is inherited and castes are vigorously kept apart in biological terms-ultimately through severe restrictions on inter-caste marriage (Chowdhry 2004;Tanabe 2006).…”